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Viyahapannatti 8

English (machine translation) 8

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English

Contents

8.1.381

1. Matter-particle, 2. Venomous serpent, 3. Tree, 4. Action, 5. Living, 6. Suitable, 7. Not given,
8. Adversary, 9. Bondage, and 10. Attainment are the ten [uddeśakas] in the eighth śataka.

8.1.382

In Rājagṛha, up to [Gautama] spoke thus:
"How many kinds of matter-particles, Venerable Sir, have been declared?"
"Gautama! Three kinds of matter-particles have been declared, namely: transformed by conscious effort, transformed by mixed cause, and transformed naturally."

8.1.383

"Venerable Sir! How many kinds of pudgalas transformed by deliberate effort are proclaimed?"
"Gautama! Five kinds are proclaimed, namely: transformed by the deliberate effort of one-sensed [beings], transformed by the deliberate effort of two-sensed [beings], transformed by the deliberate effort of three-sensed [beings], transformed by the deliberate effort of four-sensed [beings], [and] transformed by the deliberate effort of five-sensed [beings].
Venerable Sir! How many kinds of pudgalas transformed by the deliberate effort of one-sensed [beings] are proclaimed?"
"Gautama! Five kinds are proclaimed, namely: transformed by the deliberate effort of earth-bodied one-sensed [beings], transformed by the deliberate effort of water-bodied one-sensed [beings], transformed by the deliberate effort of fire-bodied one-sensed [beings], transformed by the deliberate effort of wind-bodied one-sensed [beings], [and] transformed by the deliberate effort of plant-bodied one-sensed [beings].
Venerable Sir! How many kinds of pudgalas transformed by the deliberate effort of earth-bodied one-sensed [beings] are proclaimed?"
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of subtle earth-bodied one-sensed [beings], and transformed by the deliberate effort of gross earth-bodied one-sensed [beings]. Transformed by the deliberate effort of water-bodied one-sensed [beings] are just the same. Thus a twofold division up to plant-bodied [beings].
The question concerning those transformed by the deliberate effort of two-sensed [beings]."
"Gautama! Manifold kinds are proclaimed. Likewise also those transformed by the deliberate effort of three-sensed and four-sensed [beings].
The question concerning those transformed by the deliberate effort of five-sensed [beings]."
"Gautama! Four kinds are proclaimed, namely: transformed by the deliberate effort of five-sensed inhabitants of hell, [and] transformed by the deliberate effort of five-sensed animals, humans, [and] gods.
The question concerning those transformed by the deliberate effort of five-sensed inhabitants of hell."
"Gautama! Seven kinds are proclaimed, namely: transformed by the deliberate effort of five-sensed inhabitants of the hell of Ratnaprabhā-earth up to transformed by the deliberate effort of five-sensed inhabitants of the hell of the seventh lower earth.
The question concerning those transformed by the deliberate effort of five-sensed animals."
"Gautama! Three kinds are proclaimed, namely: transformed by the deliberate effort of aquatic five-sensed animals, transformed by the deliberate effort of terrestrial five-sensed animals, [and] transformed by the deliberate effort of aerial five-sensed animals.
The question concerning those transformed by the deliberate effort of aquatic five-sensed animals."
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of spontaneously generated aquatic five-sensed animals, [and] transformed by the deliberate effort of womb-born aquatic five-sensed animals.
The question concerning those transformed by the deliberate effort of terrestrial five-sensed animals."
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of quadruped terrestrial five-sensed animals, [and] transformed by the deliberate effort of creeping terrestrial five-sensed animals.
The question concerning those transformed by the deliberate effort of quadruped terrestrial five-sensed animals."
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of spontaneously generated quadruped terrestrial five-sensed animals, [and] transformed by the deliberate effort of womb-born quadruped terrestrial five-sensed animals.
Thus, by this statement, creepers are proclaimed to be of two kinds, namely: chest-creepers and arm-creepers. Chest-creepers are proclaimed to be of two kinds, namely: spontaneously generated and womb-born. Likewise also arm-creepers. Likewise also aerial [beings].
The question concerning those transformed by the deliberate effort of five-sensed humans."
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of spontaneously generated five-sensed humans, [and] transformed by the deliberate effort of womb-born five-sensed humans.
The question concerning those transformed by the deliberate effort of five-sensed gods."
"Gautama! Four kinds are proclaimed, namely: transformed by the deliberate effort of five-sensed mansion-dwelling gods, and so on up to celestial gods.
The question concerning those transformed by the deliberate effort of five-sensed mansion-dwelling gods."
"Gautama! Ten kinds are proclaimed, namely: transformed by the deliberate effort of five-sensed Asurakumāra gods up to transformed by the deliberate effort of five-sensed Stanitakumāra gods.
Thus, by this statement, the intermedial gods are of eight kinds—Piśācas up to Gandharvas. The stellar gods are proclaimed to be of five kinds, namely: transformed by the deliberate effort of five-sensed stellar gods of the moon's celestial abode up to transformed by the deliberate effort of five-sensed stellar gods of the stars' celestial abodes. Celestial gods are proclaimed to be of two kinds, namely: kalpa-dwelling celestial gods [and] kalpa-transcending celestial gods. Kalpa-dwelling celestial gods are proclaimed to be of twelve kinds, namely: Saudharma kalpa-dwelling celestial gods up to Acyuta kalpa-dwelling celestial gods.
Kalpa-transcending celestial gods are proclaimed to be of two kinds, namely: Graiveyaka kalpa-transcending celestial gods, [and] Anuttaropapātika kalpa-transcending celestial gods. Graiveyaka kalpa-transcending celestial gods are proclaimed to be of nine kinds, namely: lowest of the low Graiveyaka kalpa-transcending celestial gods up to uppermost of the upper Graiveyaka kalpa-transcending celestial gods.
Venerable Sir! How many kinds of pudgalas transformed by the deliberate effort of five-sensed Anuttaropapātika kalpa-transcending celestial gods are proclaimed?"
"Gautama! Five kinds are proclaimed, namely: transformed by the deliberate effort of five-sensed Vijaya Anuttaropapātika kalpa-transcending celestial gods up to transformed by the deliberate effort of five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods.
Venerable Sir! How many kinds of pudgalas transformed by the deliberate effort of subtle earth-bodied one-sensed [beings] are proclaimed?"
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of fully developed subtle earth-bodied one-sensed [beings], and transformed by the deliberate effort of undeveloped subtle earth-bodied one-sensed [beings].
Transformed by the deliberate effort of gross earth-bodied one-sensed [beings] are just the same, and so on up to plant-bodied [beings]. Each one is to be spoken of in two ways: subtle and gross, fully developed and undeveloped.
The question concerning those transformed by the deliberate effort of two-sensed [beings]."
"Gautama! Two kinds are proclaimed, namely: transformed by the deliberate effort of fully developed two-sensed [beings], and transformed by the deliberate effort of undeveloped [two-sensed beings]. Likewise also three-sensed [beings], likewise also four-sensed [beings].
The question concerning those transformed by the deliberate effort of inhabitants of the hell of Ratnaprabhā-earth."
"Gautama! Two kinds are proclaimed, namely: transformed [by the deliberate effort of] fully developed [inhabitants of the hell of] Ratnaprabhā, and transformed [by the deliberate effort of] undeveloped [inhabitants of the hell of Ratnaprabhā]. Thus up to the seventh lower earth.
The question concerning spontaneously generated aquatic animals."
"Gautama! Two kinds are proclaimed, namely: fully developed [and] undeveloped. Likewise also womb-born [aquatic animals]. Spontaneously generated quadruped terrestrial [animals] are just the same. Likewise also womb-born [quadruped terrestrial animals]. Thus up to spontaneously generated and womb-born aerial [animals]. Each one is to be spoken of as fully developed and undeveloped.
The question concerning spontaneously generated five-sensed humans."
"Gautama! One kind is proclaimed: only undeveloped.
The question concerning womb-born five-sensed humans."
"Gautama! Two kinds are proclaimed, namely: fully developed womb-born, and undeveloped womb-born.
The question concerning Asurakumāra mansion-dwelling gods."
"Gautama! Two kinds are proclaimed, namely: fully developed Asurakumāras, [and] undeveloped Asurakumāras. Thus up to Stanitakumāras, fully developed and undeveloped.
Thus, by this statement, in a twofold division: Piśācas up to Gandharvas; moons up to star-celestial abodes; Saudharma kalpa-dwellers up to Acyuta; lowest of the low Graiveyaka kalpa-transcending up to uppermost of the upper Graiveyaka; Vijaya Anuttaropapātikas up to Aparājita.
The question concerning Sarvārthasiddha kalpa-transcending [gods]."
"Gautama! Two kinds are proclaimed, namely: transformed [by the deliberate effort of] fully developed Sarvārthasiddha Anuttaropapātikas, and transformed [by the deliberate effort of] undeveloped Sarvārthasiddha [Anuttaropapātikas].
Those that are transformed by the deliberate effort of undeveloped subtle earth-bodied one-sensed [beings] are transformed by the deliberate effort of gross, fiery, and karmic bodies. Those that are transformed by the deliberate effort of fully developed subtle [earth-bodied one-sensed beings] are transformed by the deliberate effort of gross, fiery, and karmic bodies. Thus up to fully developed four-sensed [beings], with this distinction: those transformed by the deliberate effort of fully developed gross wind-bodied one-sensed [beings] are transformed by the deliberate effort of gross, transformable, fiery, and karmic bodies. The rest is just the same.
Those that are transformed by the deliberate effort of undeveloped five-sensed inhabitants of the hell of Ratnaprabhā-earth are transformed by the deliberate effort of transformable, fiery, and karmic bodies. Likewise also the fully developed. Thus up to the seventh lower earth.
Those that are transformed by the deliberate effort of undeveloped spontaneously generated aquatic [animals] are transformed by the deliberate effort of gross, fiery, and karmic bodies. Likewise also the fully developed. Undeveloped womb-born are just the same. Fully developed ones are just the same, with this distinction: their bodies are four, as in the case of fully developed gross wind-bodied [beings]. Thus, just as four statements were spoken for aquatic [animals], so four statements are to be spoken also for quadrupeds, chest-creepers, arm-creepers, and aerial [animals].
Those that are transformed by the deliberate effort of spontaneously generated five-sensed humans are transformed by the deliberate effort of gross, fiery, and karmic bodies. Likewise also womb-born [humans]. Undeveloped and fully developed are just the same, with this distinction: five bodies are to be stated.
Undeveloped Asurakumāra mansion-dwellers are just like the inhabitants of hell. Likewise also the fully developed. Thus in a twofold division up to Stanitakumāras; likewise Piśācas up to Gandharvas; moons up to star-celestial abodes; Saudharma-kalpa up to Acyuta; lowest of the low Graiveyaka up to uppermost of the upper Graiveyaka; Vijaya Anuttaropapātikas up to Sarvārthasiddha Anuttaropapātikas. A twofold division is to be spoken for each one, up to: those transformed by the deliberate effort of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed by the deliberate effort of transformable, fiery, and karmic bodies.
Those that are transformed by the deliberate effort of undeveloped subtle earth-bodied one-sensed [beings] are transformed by the deliberate effort of the sense of touch. Those that are fully developed subtle earth-bodied [one-sensed beings] are just the same. Those that are undeveloped gross earth-bodied [one-sensed beings] are just the same. Likewise also the fully developed. Thus, in a fourfold division, up to plant-bodied [beings].
Those that are transformed by the deliberate effort of undeveloped two-sensed [beings] are transformed by the deliberate effort of the sense of taste and the sense of touch; those that are fully developed two-sensed [beings] are just the same. Thus up to four-sensed [beings], with this distinction: one sense-organ is to be added for each.
Those that are transformed by the deliberate effort of undeveloped five-sensed inhabitants of the hell of Ratnaprabhā-earth are transformed by the deliberate effort of the sense of hearing, sense of sight, sense of smell, sense of taste, and sense of touch. Likewise also the fully developed. Thus all animal, human, and divine [beings] are to be spoken of, up to: those transformed by the deliberate effort of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed by the deliberate effort of the sense of hearing, sense of sight, sense of smell, sense of taste, and sense of touch.
Those that are transformed by the deliberate effort of gross, fiery, and karmic bodies of undeveloped subtle earth-bodied one-sensed [beings] are transformed by the deliberate effort of the sense of touch. Fully developed subtle [earth-bodied beings] are just the same. Gross undeveloped are just the same. Likewise also the fully developed.
Thus, by this statement, whatever sense-organs and bodies a being has, those are to be spoken for it, up to: those transformed by the deliberate effort of transformable, fiery, and karmic bodies of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed by the deliberate effort of the sense of hearing, sense of sight, up to the sense of touch.
Those that are transformed by the deliberate effort of undeveloped subtle earth-bodied one-sensed [beings] are transformed in terms of color into black color, into blue, red, yellow, and white color; in terms of odor, transformed into pleasant odor and into unpleasant odor; in terms of taste, transformed into bitter taste, into pungent taste, into astringent taste, into sour taste, and into sweet taste; in terms of touch, transformed into hard touch, into soft touch, into heavy touch, into light touch, into cold touch, into hot touch, into smooth touch, and into rough touch; in terms of shape, transformed into circular shape, into spherical, triangular, quadrangular, and elongated shape.
Fully developed subtle earth-bodied [beings] are just the same. Thus it should be carried forward in sequence up to: those transformed [by the deliberate effort of] fully developed Sarvārthasiddha Anuttaropapātika [gods] are transformed in terms of color into black color up to transformed into elongated shape.
Those that are transformed by the deliberate effort of gross, fiery, and karmic bodies of undeveloped subtle earth-bodied one-sensed [beings] are transformed in terms of color into black color up to transformed into elongated shape.
Fully developed subtle earth-bodied [beings] are just the same. Thus it should be carried forward in sequence according to the bodies each has, up to: those transformed by the deliberate effort of transformable, fiery, and karmic bodies of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed in terms of color into black color up to transformed into elongated shape.
Those that are transformed by the deliberate effort of the sense of touch of undeveloped subtle earth-bodied one-sensed [beings] are transformed in terms of color into black color up to transformed into elongated shape.
Fully developed subtle earth-bodied [beings] are just the same. Thus, in sequence, whatever sense-organs each has, so many are to be spoken, up to: those transformed by the deliberate effort of the sense of hearing up to the sense of touch of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed in terms of color into black color up to transformed into elongated shape.
Those that are transformed by the deliberate effort of gross, fiery, karmic [bodies] and the sense of touch of undeveloped subtle earth-bodied one-sensed [beings] are transformed in terms of color into black color up to transformed into elongated shape.
Fully developed subtle earth-bodied [beings] are just the same. Thus, in sequence, whatever bodies and sense-organs each has, so many are to be spoken, up to: those transformed by the deliberate effort of transformable, fiery, karmic [bodies] and the sense of hearing up to the sense of touch of fully developed five-sensed Sarvārthasiddha Anuttaropapātika kalpa-transcending celestial gods are transformed in terms of color into black color up to transformed into elongated shape. These are the nine daṇḍakas.

8.1.384

"Venerable Sir! How many kinds of mixed-transformed pudgalas are stated to be?"
"Gautama! Five kinds are stated to be, namely: one-sensed mixed-transformed up to five-sensed mixed-transformed."
"Venerable Sir! How many kinds of one-sensed mixed-transformed pudgalas are stated to be?"
"Just as nine daṇḍakas were stated for the effort-transformed, so also the nine daṇḍakas should be spoken entirely without omission for the mixed-transformed; with the only difference being that the phrase 'mixed-transformed' should be recited, while the rest is just the same up to: 'those which are fully developed Sarvārthasiddha Anuttaraupapātika up to transformed into an oblong shape.'"

8.1.385

"Venerable Sir! How many kinds of naturally-transformed pudgalas are stated to be?"
"Gautama! Five kinds are stated to be, namely: transformed by colour, transformed by smell, transformed by taste, transformed by touch, [and] transformed by shape.
Those transformed by colour are stated to be of five kinds, namely: transformed into black colour up to transformed into white colour.
Those transformed by smell are stated to be of two kinds, namely: transformed into fragrant smell, transformed into foul smell.
Those transformed by taste are stated to be of five kinds, namely: transformed into bitter taste up to transformed into sweet taste.
Those transformed by touch are stated to be of eight kinds, namely: transformed into rough touch up to transformed into dry touch.
Those transformed by shape are stated to be of five kinds, namely: transformed into circular shape up to transformed into oblong shape.
Those that are transformed by colour into black colour are, with respect to smell, also transformed into fragrant smell, and also transformed into foul smell.
Thus, just as in the Prajñāpanā, so also entirely without omission, up to: those that are transformed by shape into oblong shape are, with respect to colour, transformed into black colour up to also transformed into dry touch."

8.1.386

"Venerable Sir, is a single substance transformed by effort, transformed by combination, [or] transformed naturally?"
"Gautama, it may be transformed by effort, or transformed by combination, or transformed naturally."
"If it is transformed by effort, is it transformed by mental effort, transformed by vocal effort, [or] transformed by bodily effort?"
"Gautama, it may be transformed by mental effort, or transformed by vocal effort, or transformed by bodily effort."
"If it is transformed by mental effort, is it transformed by truthful mental effort, transformed by false mental effort, transformed by truthful-and-false mental effort, [or] transformed by neither-truthful-nor-false mental effort?"
"Gautama, it may be transformed by truthful mental effort, or transformed by false mental effort, or transformed by truthful-and-false mental effort, or transformed by neither-truthful-nor-false mental effort."
"If it is transformed by truthful mental effort, is it transformed by truthful mental effort involving commencement, transformed by truthful mental effort not involving commencement, transformed by truthful mental effort involving preparation, transformed by truthful mental effort not involving preparation, transformed by truthful mental effort involving execution, [or] transformed by truthful mental effort not involving execution?"
"Gautama, it may be transformed by truthful mental effort involving commencement up to transformed by truthful mental effort not involving execution."
"If it is transformed by false mental effort, is it transformed by false mental effort involving commencement?"
Just as with truth, so too with falsehood. So too with truthful-and-false mental effort. So too with neither-truthful-nor-false mental effort.
"If it is transformed by vocal effort, is it transformed by truthful vocal effort, [or] transformed by false vocal effort?"
Just as with transformed by mental effort, so too with transformed by vocal effort, up to or transformed by vocal effort not involving execution.
"If it is transformed by bodily effort, is it transformed by gross bodily effort, transformed by mixed gross bodily effort, transformed by transformable bodily effort, transformed by mixed transformable bodily effort, transformed by conveyable bodily effort, transformed by mixed conveyable bodily effort, [or] transformed by karmic bodily effort?"
"Gautama, it may be transformed by gross bodily effort up to or transformed by karmic bodily effort."
"If it is transformed by gross bodily effort, is it transformed by one-sensed gross bodily effort up to transformed by five-sensed gross bodily effort?"
"Gautama, it may be transformed by one-sensed gross bodily effort up to or transformed by five-sensed gross bodily effort."
"If it is transformed by one-sensed gross bodily effort, is it transformed by earth-bodied one-sensed gross bodily effort up to transformed by plant-bodied one-sensed gross bodily effort?"
"Gautama, it may be transformed by earth-bodied one-sensed gross bodily effort up to or transformed by plant-bodied one-sensed gross bodily effort."
"If it is transformed by earth-bodied one-sensed gross bodily effort, is it transformed by subtle earth-bodied […] up to transformed by gross earth-bodied […]?"
"Gautama, it may be transformed by subtle earth-bodied one-sensed […] or transformed by gross earth-bodied […]."
"If it is transformed by subtle earth-bodied […], is it transformed by fully developed subtle earth-bodied […] [or] transformed by undeveloped subtle earth-bodied […]?"
"Gautama, it may be transformed by fully developed subtle earth-bodied […] or transformed by undeveloped subtle earth-bodied […]. Thus also for gross [earth-bodied]. Thus up to plant-bodied beings there is a fourfold division. For two-sensed, three-sensed, and four-sensed beings there is a twofold division: fully developed and undeveloped.
"If it is transformed by five-sensed gross bodily effort, is it transformed by five-sensed animal gross bodily effort [or] transformed by five-sensed human […]?"
"Gautama, it may be transformed by animal […] or transformed by five-sensed human […]."
"If it is transformed by animal […], is it transformed by aquatic animal […] [or] transformed by terrestrial [or] aerial […]?"
In this way there is a fourfold division up to aerial [animals].
"If it is transformed by five-sensed human […], is it transformed by spontaneously generated five-sensed human […] [or] transformed by womb-born human […]?"
"Gautama, both."
"If it is transformed by womb-born human […], is it transformed by fully developed womb-born […] [or] transformed by undeveloped womb-born […]?"
"Gautama, it may be transformed by fully developed womb-born […] or transformed by undeveloped womb-born […]."
"If it is transformed by mixed gross bodily effort, is it transformed by one-sensed mixed gross bodily effort, transformed by two-sensed […], up to transformed by five-sensed gross […]."
"Gautama, transformed by one-sensed mixed gross bodily effort—just as the statement was made for transformed by gross bodily effort, so too the statement should be made for transformed by mixed gross bodily effort, with this difference: for gross wind-bodied beings, womb-born five-sensed animals, and womb-born humans, they are both fully developed and undeveloped; for the rest, only undeveloped."
"If it is transformed by transformable bodily effort, is it transformed by one-sensed transformable bodily effort [or] transformed by five-sensed transformable body […]?"
"Gautama, it may be transformed by one-sensed […] or transformed by five-sensed […]."
"If it is transformed by one-sensed […], is it transformed by wind-bodied one-sensed […] [or] transformed by non-wind-bodied one-sensed […]?"
"Gautama, it is transformed by wind-bodied one-sensed […], not transformed by non-wind-bodied one-sensed […]. In this wording, just as the transformable body was explained in the section on space-occupation and configuration, so also here it should be stated, up to or transformed by the bodily effort of the five-sensed transformable body of a fully developed Sarvārthasiddha Anuttaraupapātika realm-transcending Vaimānika celestial being, or transformed by […] undeveloped Sarvārthasiddha Anuttaraupapātika […]."
"If it is transformed by mixed transformable bodily effort, is it transformed by one-sensed mixed [transformable] bodily effort up to transformed by five-sensed mixed transformable bodily effort?"
Just as with transformable [body], so too with mixed transformable, with this difference: for celestial beings and inhabitants of hell, only undeveloped; for the rest, only fully developed, up to: it is not transformed by […] fully developed Sarvārthasiddha Anuttaraupapātika […], [but] it is transformed by the bodily effort of the five-sensed mixed transformable body of an undeveloped Sarvārthasiddha Anuttaraupapātika celestial being.
"If it is transformed by conveyable bodily effort, is it transformed by human conveyable bodily effort [or] transformed by non-human conveyable […]?"
Thus, as in the section on space-occupation and configuration, up to: it is transformed by […] a fully developed [human] endowed with supernatural power, heedless yet restrained, with correct view, having a countable lifespan of years; not transformed by […] one not endowed with supernatural power, heedless yet restrained, with correct view, fully developed, having a countable lifespan of years.
"If it is transformed by mixed conveyable bodily effort, is it transformed by human mixed conveyable bodily effort?"
Just as with conveyable, so too with mixed [conveyable] it should be stated without omission.
"If it is transformed by karmic bodily effort, is it transformed by one-sensed karmic bodily effort up to transformed by five-sensed karmic bodily effort?"
"Gautama, transformed by one-sensed karmic bodily effort—just as the divisions of the karmic [body] were stated in the section on space-occupation and configuration, exactly so here also up to: or transformed by the bodily effort of the five-sensed karmic body of a fully developed Sarvārthasiddha Anuttaraupapātika realm-transcending Vaimānika celestial being, or transformed by […] undeveloped Sarvārthasiddha Anuttaraupapātika […]."
"If it is transformed by combination, is it transformed by mental combination, transformed by vocal combination, [or] transformed by bodily combination?"
"Gautama, it may be transformed by mental combination, or transformed by vocal combination, or transformed by bodily combination."
"If it is transformed by mental combination, is it transformed by truthful mental combination [or] transformed by false mental combination?"
Just as with transformed by effort, so too with transformed by combination should be stated without omission, up to or transformed by the combination of the five-sensed karmic body of a fully developed Sarvārthasiddha Anuttaraupapātika […] celestial being, or transformed by the combination of the karmic body of an undeveloped Sarvārthasiddha Anuttaraupapātika […].
"If it is transformed naturally, is it transformed by color, transformed by odor, transformed by taste, transformed by touch, [or] transformed by shape?"
"Gautama, it may be transformed by color, or transformed by odor, or transformed by taste, or transformed by touch, or transformed by shape."
"If it is transformed by color, is it transformed by black color up to transformed by white color?"
"Gautama, it may be transformed by black color up to or transformed by white color."
"If it is transformed by odor, is it transformed by pleasant odor [or] transformed by unpleasant odor?"
"Gautama, it may be transformed by pleasant odor or transformed by unpleasant odor."
"If it is transformed by taste, is it transformed by bitter taste?" [Such is the] question.
"Gautama, it may be transformed by bitter taste up to or transformed by sweet taste."
"If it is transformed by touch, is it transformed by rough touch up to transformed by dry touch?"
"Gautama, transformed by rough touch up to transformed by dry touch."
"If it is transformed by shape—" [Such is the] question.
"Gautama, it may be transformed by circular shape up to or transformed by oblong shape."

8.1.387

"Venerable Sir! Are two substances transformed by exertion, transformed mixedly, or transformed spontaneously?"
"Gautama! (1) They may both be transformed by exertion, (2) or both transformed mixedly, (3) or both transformed spontaneously, (4) or one transformed by exertion and one transformed mixedly, (5) or one transformed by exertion and one transformed spontaneously, (6) or one transformed mixedly and one transformed spontaneously."
"If they are transformed by exertion, are they transformed by exertion of mind, transformed by exertion of speech, or transformed by exertion of body?"
"Gautama! (1) They may both be transformed by exertion of mind, (2) or both transformed by exertion of speech, (3) or both transformed by exertion of body, (4) or one transformed by exertion of mind and one transformed by exertion of speech, (5) or one transformed by exertion of mind and one transformed by exertion of body, (6) or one transformed by exertion of speech and one transformed by exertion of body."
"If they are transformed by exertion of mind, are they transformed by exertion of true mind, transformed by exertion of false mind, transformed by exertion of true-and-false mind, or transformed by exertion of neither-true-nor-false mind?"
"Gautama! (1–4) They may both be transformed by exertion of true mind up to transformed by exertion of neither-true-nor-false mind, (5) or one transformed by exertion of true mind and one transformed by exertion of false mind, (6) or one transformed by exertion of true mind and one transformed by exertion of true-and-false mind, (7) or one transformed by exertion of true mind and one transformed by exertion of neither-true-nor-false mind, (8) or one transformed by exertion of false mind and one transformed by exertion of true-and-false mind, (9) or one transformed by exertion of false mind and one transformed by exertion of neither-true-nor-false mind, (10) or one transformed by exertion of true-and-false mind and one transformed by exertion of neither-true-nor-false mind."
"If they are transformed by exertion of true mind, are they transformed by exertion of true mind concerned with harmful activities up to transformed by exertion of true mind concerned with harmless activities?"
"Gautama! They may both be transformed by exertion of true mind concerned with harmful activities up to transformed by exertion of true mind concerned with harmless activities, or one transformed by exertion of true mind concerned with harmful activities and one transformed by exertion of true mind concerned with harmless activities. In this way, by this method, it should be carried out through binary combinations; all combinations, however many arise wherever, should be stated up to destiny in Sarvārthasiddha."
"If they are transformed mixedly, are they transformed mixedly with mind [speech, body]?"
In this manner, those transformed mixedly also [should be detailed].
"If they are transformed spontaneously, are they transformed by color or transformed by smell?"
In this manner, those transformed spontaneously also [should be detailed], up to: or one transformed into a rectangular shape and one transformed into an oblong shape.
"Venerable Sir! Are three substances transformed by exertion, transformed mixedly, or transformed spontaneously?"
"Gautama! (1) They may all three be transformed by exertion, (2) or transformed mixedly, (3) or transformed spontaneously, (4) or one transformed by exertion and two transformed mixedly, (5) or one transformed by exertion and two transformed spontaneously, (6) or two transformed by exertion and one transformed mixedly, (7) or two transformed by exertion and one transformed spontaneously, (8) or one transformed mixedly and two transformed spontaneously, (9) or two transformed mixedly and one transformed spontaneously, (10) or one transformed by exertion, one transformed mixedly, and one transformed spontaneously."
"If they are transformed by exertion, are they transformed by exertion of mind, transformed by exertion of speech, or transformed by exertion of body?"
"Gautama! They may be transformed by exertion of mind, etc.; in this way single combinations, binary combinations, and ternary combinations are to be stated."
"If they are transformed by exertion of mind, are they transformed by exertion of true mind, transformed by exertion of false mind, transformed by exertion of true-and-false mind, or transformed by exertion of neither-true-nor-false mind?"
"Gautama! They may be transformed by exertion of true mind up to transformed by exertion of neither-true-nor-false mind, or one transformed by exertion of true mind and two transformed by exertion of false mind. In this way binary combinations and ternary combinations are to be stated here too in the same manner, up to: or one transformed into a triangular shape, one transformed into a rectangular shape, and one transformed into an oblong shape."
"Venerable Sir! Are four substances transformed by exertion, transformed mixedly, or transformed spontaneously?"
"Gautama! (1) They may all be transformed by exertion, (2) or transformed mixedly, (3) or transformed spontaneously, (4) or one transformed by exertion and three transformed mixedly, (5) or one transformed by exertion and three transformed spontaneously, (6) or two transformed by exertion and two transformed mixedly, (7) or two transformed by exertion and two transformed spontaneously, (8) or three transformed by exertion and one transformed mixedly, (9) or three transformed by exertion and one transformed spontaneously, (10) or one transformed mixedly and three transformed spontaneously, (11) or two transformed mixedly and two transformed spontaneously, (12) or three transformed mixedly and one transformed spontaneously, (13) or one transformed by exertion, one transformed mixedly, and two transformed spontaneously, (14) or one transformed by exertion, two transformed mixedly, and one transformed spontaneously, (15) or two transformed by exertion, one transformed mixedly, and one transformed spontaneously."
"If they are transformed by exertion, are they transformed by exertion of mind, transformed by exertion of speech, or transformed by exertion of body?"
In this manner, by this order, substances numbering five, six, seven up to ten, numerable, innumerable, and infinite are to be stated—applying binary combinations, ternary combinations up to ten-fold combinations and twelve-fold combinations, however many combinations arise wherever, all of them are to be stated;
and these, again, are to be stated having applied them just as we shall explain in the ninth śataka, in the uddeśaka on "Entering" (Praveśanaka), up to innumerable and infinite in just this way; with the exception that one term is added, up to: or infinitely many are transformed into a circular shape up to infinitely many are transformed into an oblong shape.

8.1.388

"Among these pudgalas, Venerable Sir, that are transformed by exertion, transformed mixedly, and transformed spontaneously, which are fewer, more, equal, or greater than which?"
"Gautama! Pudgalas transformed by exertion are the fewest; those transformed mixedly are infinitely times more; those transformed spontaneously are infinitely times more than those."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"

8.2.389

"How many kinds, Venerable Sir, of venomous beings (āśīviṣa) are declared?"
"Gautama! Two kinds of venomous beings are declared, namely: birth-venomous beings and karma-venomous beings."
"How many kinds, Venerable Sir, of birth-venomous beings are declared?"
"Gautama! Four kinds are declared, namely: scorpion-birth-venomous beings, frog-birth-venomous beings, serpent-birth-venomous beings, [and] human-birth-venomous beings."
"Venerable Sir, what is declared to be the range of a scorpion-birth-venomous being?"
"Gautama! A scorpion-birth-venomous being is capable of making a body the size of half of Bharata[-kṣetra] pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a frog-birth-venomous being?"
"Gautama! A frog-birth-venomous being is capable of making a body the size of Bharata[-kṣetra] pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a serpent-birth-venomous being?"
"Gautama! A serpent-birth-venomous being is capable of making a body the size of Jambūdvīpa pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"Venerable Sir, what is declared to be the range of a human-birth-venomous being?"
"Gautama! A human-birth-venomous being is capable of making a body the size of the Samayakṣetra pervaded by poison [and] destroyed by poison. That is its range in potentiality of poison; never indeed in actual attainment have they done so, do they do so, or will they do so."
"[If] karma-venomous beings, are they inhabitant-of-hell-karma-venomous beings? animal-karma-venomous beings? human-karma-venomous beings? [or] celestial-karma-venomous beings?"
"Gautama! They are not inhabitant-of-hell-karma-venomous beings; they are animal-karma-venomous beings, human-karma-venomous beings, and celestial-karma-venomous beings."
"If animal-karma-venomous beings, are they one-sensed animal-karma-venomous beings up to five-sensed animal-karma-venomous beings?"
"Gautama! They are not one-sensed animal-karma-venomous beings up to not four-sensed animal-karma-venomous beings; they are five-sensed animal-karma-venomous beings."
"If five-sensed animal-karma-venomous beings, are they spontaneously-generated five-sensed animal-karma-venomous beings [or] womb-born five-sensed animal-karma-venomous beings?"
Thus, as with the division of the transformable body up to: they are developable, numerable-year-lifespan womb-born five-sensed animal-karma-venomous beings, not undevelopable, numerable-year-lifespan up to karma-venomous beings.
"If human-karma-venomous beings, are they spontaneously-generated human-karma-venomous beings [or] womb-born human-karma-venomous beings?"
"Gautama! They are not spontaneously-generated human-karma-venomous beings; they are womb-born human-karma-venomous beings. Thus, as with the transformable body up to: they are developable, numerable-year-lifespan, karmabhūmi womb-born human-karma-venomous beings, not undevelopable up to karma-venomous beings."
"If celestial-karma-venomous beings, are they Bhavanavāsin celestial-karma-venomous beings up to Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Bhavanavāsin celestial-karma-venomous beings, and Vāṇamantāra-, Jyotiṣka-, [and] Vaimānika celestial-karma-venomous beings."
"If Bhavanavāsin celestial-karma-venomous beings, are they Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings?"
"Gautama! They are Asurakumāra Bhavanavāsin celestial-karma-venomous beings up to Stanitakumāra Bhavanavāsin celestial-karma-venomous beings."
"If Asurakumāra Bhavanavāsin celestial-karma-venomous beings, are they developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings [or] undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings?"
"Gautama! They are not developable Asurakumāra Bhavanavāsin celestial-karma-venomous beings; they are undevelopable Asurakumāra Bhavanavāsin celestial-karma-venomous beings. Thus up to the Stanitakumāras."
"If Vāṇamantara celestial-karma-venomous beings, are they Piśāca Vāṇamantara celestial-karma-venomous beings?" Thus for all undevelopable ones. For all undevelopable Jyotiṣkas.
"If Vaimānika celestial-karma-venomous beings, are they Kalpopapanna Vaimānika celestial-karma-venomous beings [or] Kalpātīta Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Kalpopapanna Vaimānika celestial-karma-venomous beings, not Kalpātīta Vaimānika celestial-karma-venomous beings."
"If Kalpopapanna Vaimānika celestial-karma-venomous beings, are they Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Acyuta-kalpa Vaimānika celestial-karma-venomous beings?"
"Gautama! They are Saudharma-kalpa Vaimānika celestial-karma-venomous beings up to Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are not Ānata-kalpa Vaimānika celestial-karma-venomous beings up to not Acyuta-kalpa Vaimānika celestial-karma-venomous beings."
"If Saudharma-kalpa Vaimānika celestial-karma-venomous beings, are they developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings [or] undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings?"
"Gautama! They are not developable Saudharma-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Saudharma-kalpa Vaimānika celestial-karma-venomous beings. Thus up to: they are not developable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings; they are undevelopable Sahasrāra-kalpa Vaimānika celestial-karma-venomous beings."

8.2.390

There are ten things that a non-omniscient soul (chadmastha) does not know or see in all aspects, namely: 1. the medium of motion (dharmāstikāya); 2. the medium of rest (adharmāstikāya); 3. the space entity (ākāśāstikāya); 4. a soul unbound by a body; 5. an ultimate atom of matter; 6. sound; 7. smell; 8. wind; 9. whether this one will become a Jina or will not become [one]; 10. whether this one will make an end to all suffering or will not make [one].
These very things, the arhat, the Jina, the kevalin, who possesses arisen knowledge and vision, knows and sees in all aspects, namely: the medium of motion, the medium of rest, the space entity, a soul unbound by a body, an ultimate atom of matter, sound, smell, wind, whether this one will become a Jina or will not become [one], and whether this one will make an end to all suffering or will not make [one].

8.2.391

“Venerable Sir, how many kinds of knowledge are stated?”
“Gautama, five kinds of knowledge are stated, namely: sensory knowledge (ābhinibodhikanāṇa), scriptural knowledge (śrutanāṇa), clairvoyant knowledge (avadhināṇa), telepathic knowledge (manaḥparyāyanāṇa), and omniscience (kevalanāṇa).”
“Now what, [Venerable Sir], is sensory knowledge?”
“Sensory knowledge is stated to be of four kinds, namely: sensation (avagraha), speculation (īhā), judgment (avāpa), and retention (dhāraṇā). Thus, as the divisions of knowledges are [given] in the Rājapraśnīya, so indeed it should be stated here, up to: this is omniscience.”
“Venerable Sir, how many kinds of non-knowledge (ajñāna) are stated?”
“Gautama, it is stated to be of three kinds, namely: sensory non-knowledge (matiajñāna), scriptural non-knowledge (śrutājñāna), and fallacious clairvoyance (vibhaṅgajñāna).”
“Now what, [Venerable Sir], is sensory non-knowledge?”
“Sensory non-knowledge is stated to be of four kinds, namely: sensation, speculation, judgment, and retention.”
“Now what, [Venerable Sir], is sensation?”
“Sensation is stated to be of two kinds, namely: object-sensation (arthāvagraha) and contact-sensation (vyañjanāvagraha). In this way, just as for sensory knowledge, so indeed [here], with the exception of synonyms, up to quasi-sensory retention. This is retention; this is sensory non-knowledge.”
“Now what, [Venerable Sir], is scriptural non-knowledge?”
“Scriptural non-knowledge is that which has been expounded by ignorant persons of wrong belief out of willful intellect and thought, such as: the Bhārata, the Rāmāyaṇa, as in the Nandī, up to the four Vedas with their auxiliary and secondary branches. This is scriptural non-knowledge.”
“Now what, [Venerable Sir], is fallacious clairvoyance?”
“Fallacious clairvoyance is stated to be of many kinds, namely: shaped like a village, shaped like a city, up to shaped like a settlement, shaped like an island, shaped like an ocean, shaped like a continent (varṣa), shaped like a boundary mountain, shaped like a mountain, shaped like a tree, shaped like a stūpa, shaped like a horse, shaped like an elephant, shaped like a human, shaped like a kinnara, shaped like a kimpuruṣa, shaped like a mahoraga, shaped like a gandharva, shaped like a bull, shaped like a beast, shaped like a wild animal, shaped like a bird, shaped like a monkey—it is stated to be shaped in various shapes.”
“Venerable Sir, are souls knowledgeable or non-knowledgeable?”
“Gautama, souls are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, in some cases endowed with three knowledges, in some cases endowed with four knowledges, and in some cases endowed with one knowledge. Those who have two knowledges have sensory knowledge and scriptural knowledge. Those who have three knowledges have sensory knowledge, scriptural knowledge, and clairvoyant knowledge, or sensory knowledge, scriptural knowledge, and telepathic knowledge. Those who have four knowledges have sensory knowledge, scriptural knowledge, clairvoyant knowledge, and telepathic knowledge. Those who have one knowledge necessarily have omniscience.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Those who have two non-knowledges have sensory non-knowledge and scriptural non-knowledge. Those who have three non-knowledges have sensory non-knowledge, scriptural non-knowledge, and fallacious clairvoyance.”
“Venerable Sir, are inhabitants of hell knowledgeable or non-knowledgeable?”
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have three knowledges, namely: sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus the three non-knowledges are disjunctive.”
“Venerable Sir, are the Asurakumāras knowledgeable or non-knowledgeable?”
“Just like the inhabitants of hell, so indeed: three knowledges are necessary, and three non-knowledges are disjunctive. In this way, up to the Stanitakumāras.”
“Venerable Sir, are earth-bodied beings knowledgeable or non-knowledgeable?”
“Gautama, they are not knowledgeable; they are non-knowledgeable. Those who are non-knowledgeable necessarily have two non-knowledges: sensory non-knowledge and scriptural non-knowledge. In this way, up to plant-bodied beings.”
[There is] the question regarding two-sensed beings.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable necessarily have two knowledges, namely: sensory knowledge and scriptural knowledge. Those who are non-knowledgeable necessarily have two non-knowledges, namely: sensory non-knowledge and scriptural non-knowledge. In this way also the three-sensed and four-sensed beings.”
[There is] the question regarding five-sensed animals.
“Gautama, they are knowledgeable as well as non-knowledgeable.
Those who are knowledgeable are, in some cases, endowed with two knowledges, and in some cases endowed with three knowledges.
Those who are non-knowledgeable are, in some cases, endowed with two non-knowledges, and in some cases endowed with three non-knowledges. Thus three knowledges and three non-knowledges are disjunctive. Humans are like souls in general: likewise five knowledges and three non-knowledges are disjunctive. Vyantara gods are like the inhabitants of hell. For Jyotiṣka and Vaimānika gods, three knowledges and three non-knowledges are [each] necessary.”
“Venerable Sir, [there is] the question regarding liberated souls.”
“Gautama, they are knowledgeable, not non-knowledgeable; they necessarily have one knowledge—omniscience.”

8.2.392

"Venerable Sir! Are jīvas who have the hell destiny possessing knowledge or possessing ignorance?"
"Gautama! They are both possessing knowledge and possessing ignorance. Necessarily [they have] three knowledges; optionally [they have] three ignorances."
"Venerable Sir! Are jīvas who have the animal destiny possessing knowledge or possessing ignorance?"
"Gautama! Necessarily [they have] two knowledges or two ignorances."
"Venerable Sir! Are jīvas who have the human destiny possessing knowledge or possessing ignorance?"
"Gautama! Optionally [they have] three knowledges; necessarily [they have] two ignorances. Those with the divine destiny are like those with the hell destiny."
"Venerable Sir! Are jīvas who have the liberated destiny possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are jīvas possessing sense organs possessing knowledge or possessing ignorance?"
"Gautama! Four knowledges, three ignorances—optionally."
"Venerable Sir! Are one-sensed jīvas possessing knowledge?"
"[They are] like earth-bodied beings. Two-sensed, three-sensed, and four-sensed [beings] have necessarily two knowledges or two ignorances. Five-sensed [beings] are like those possessing sense organs."
"Venerable Sir! Are sense-organless jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are embodied jīvas possessing knowledge or possessing ignorance?"
"Gautama! Five knowledges, three ignorances—optionally. Earth-bodied beings up to plant-bodied beings are not possessing knowledge; they possess ignorance, necessarily possessing two ignorances, namely: possessing mind-ignorance and possessing śruta-ignorance. Mobile-bodied beings are like embodied beings."
"Venerable Sir! Are bodiless jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are subtle jīvas possessing knowledge?"
"[They are] like earth-bodied beings."
"Venerable Sir! Are gross jīvas possessing knowledge?"
"[They are] like embodied beings."
"Venerable Sir! Are neither-subtle-nor-gross jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are fully developed jīvas possessing knowledge?"
"[They are] like embodied beings."
"Venerable Sir! Are fully developed inhabitants of hell possessing knowledge?"
"Necessarily [they have] three knowledges or three ignorances. As the inhabitants of hell, so the Thaṇiyakumāras. Earth-bodied beings are like one-sensed beings; thus up to four-sensed beings."
"Venerable Sir! Are fully developed five-sensed animals possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally. Humans are like embodied beings. Vāṇamantara, Joisiya, and Vemāṇiya [gods] are like the inhabitants of hell."
"Venerable Sir! Are undeveloped jīvas possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally."
"Venerable Sir! Are undeveloped inhabitants of hell possessing knowledge or possessing ignorance?"
"Necessarily [they have] three knowledges; optionally [they have] three ignorances. Thus up to the Thaṇiyakumāras. Earth-bodied beings up to plant-bodied beings are like one-sensed beings."
[As to] the inquiry regarding two-sensed beings:
"Necessarily [they have] two knowledges or two ignorances. Thus up to five-sensed animals."
"Venerable Sir! Are undeveloped humans possessing knowledge or possessing ignorance?"
"Optionally [they have] three knowledges; necessarily [they have] two ignorances. Vāṇamantaras are like the inhabitants of hell. For undeveloped Joisiya and Vemāṇiya [gods], necessarily [they have] three knowledges or three ignorances."
"Venerable Sir! Are neither-developed-nor-undeveloped jīvas possessing knowledge?"
"[They are] like the liberated souls."
"Venerable Sir! Are jīvas existing in hell existence possessing knowledge or possessing ignorance?"
"[They are] like those with the hell destiny."
"Venerable Sir! Are jīvas existing in animal existence possessing knowledge or possessing ignorance?"
"Three knowledges, three ignorances—optionally."
"[Are jīvas] existing in human existence?"
"[They are] like embodied beings."
"Venerable Sir! [Are jīvas] existing in divine existence?"
"[They are] like those existing in hell existence. Those not existing in existence are like the liberated souls."
"Venerable Sir! Are capable-of-liberation jīvas possessing knowledge?"
"[They are] like embodied beings."
[As to] the inquiry regarding incapable-of-liberation beings:
"Gautama! They are not possessing knowledge; they possess ignorance; three ignorances optionally."
"Venerable Sir! Are neither-capable-nor-incapable-of-liberation jīvas possessing knowledge?"
"[They are] like the liberated souls."
[As to] the inquiry regarding sentient beings:
"[They are] like beings possessing sense organs. Non-sentient beings are like two-sensed beings. Neither-sentient-nor-non-sentient beings are like the liberated souls."

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